Leviticus 14:43
If the mildew reappears in the house after the stones have been torn out and the house has been scraped and replastered,
If the mildew reappears
The Hebrew word for "mildew" is "נֶגַע" (nega), which can also mean a plague or affliction. In the context of Leviticus, mildew represents a persistent impurity or sin that can affect a community or individual. The reappearance of mildew after cleansing efforts symbolizes the tenacity of sin and the need for vigilance in spiritual life. It serves as a reminder that sin can reemerge if not thoroughly eradicated, emphasizing the importance of continual spiritual maintenance and repentance.

in the house
The "house" in this context is not just a physical structure but can be seen as a metaphor for one's life or community. Biblically, a house often represents a place of dwelling, safety, and family. The presence of mildew in the house suggests that sin can infiltrate even the most sacred and personal spaces. This calls for a proactive approach to safeguarding one's spiritual environment, ensuring that it remains pure and dedicated to God.

after the stones have been torn out
The act of tearing out stones signifies a drastic measure taken to remove impurity. Stones in ancient architecture were foundational, and their removal indicates a significant intervention. Spiritually, this can be likened to the removal of deeply ingrained sin or habits that require decisive action. It underscores the necessity of sometimes making difficult choices to maintain holiness, reflecting the biblical principle of cutting off anything that causes one to stumble (Matthew 5:30).

and the house has been scraped
Scraping the house involves a thorough cleansing process, ensuring that no trace of mildew remains. This action represents the diligence required in the sanctification process. In a spiritual sense, it calls believers to examine their lives closely, removing any residual sin. The scraping is a metaphor for repentance and the transformative work of the Holy Spirit, who cleanses and renews the believer's heart.

and replastered
Replastering the house signifies restoration and renewal. After the removal of impurity, there is a need to rebuild and strengthen what remains. This process is akin to the spiritual renewal that follows repentance, where God restores and fortifies the believer's life. It highlights the hope and promise of new beginnings in Christ, who makes all things new (2 Corinthians 5:17). The act of replastering is a testament to God's grace and the ongoing work of sanctification in the believer's life.

Persons / Places / Events
1. Moses
The author of Leviticus, who received the laws from God to instruct the Israelites.

2. Priests
The individuals responsible for inspecting and declaring a house clean or unclean.

3. Israelites
The recipients of the laws, living in the Promised Land, where these laws were to be applied.

4. The House
Represents the dwelling place of an Israelite, which could become unclean due to mildew.

5. Mildew
A symbol of impurity or sin that can affect a dwelling, requiring purification.
Teaching Points
The Persistence of Sin
Just as mildew can reappear, sin can persist in our lives if not fully addressed. We must be vigilant in our spiritual walk.

The Role of Community
The priests' involvement in inspecting the house highlights the importance of community in addressing sin and accountability.

Spiritual Cleansing
The physical act of cleansing a house points to the deeper need for spiritual cleansing, which is fulfilled in Christ.

God's Holiness
The detailed laws about purity reflect God's holiness and the call for His people to be set apart.

Repentance and Renewal
The process of scraping and replastering symbolizes repentance and the renewal of our hearts and minds.
Bible Study Questions
1. How does the reappearance of mildew in a house relate to the recurring nature of sin in our lives, and what steps can we take to address it?

2. In what ways can the community of believers act like the priests in Leviticus, helping each other maintain spiritual purity?

3. How does the concept of cleansing in Leviticus 14 point forward to the ultimate cleansing provided by Jesus Christ?

4. What does the detailed process of purification in Leviticus teach us about God's standards for holiness and our response to His call?

5. How can we apply the principles of repentance and renewal, as seen in the scraping and replastering of the house, to our personal spiritual growth?
Connections to Other Scriptures
Leviticus 13
Discusses laws about skin diseases and mildew, providing context for the purification process.

1 Corinthians 5
Paul uses the metaphor of leaven (similar to mildew) to describe sin's corrupting influence within the church.

Psalm 51
David's plea for cleansing from sin parallels the need for purification from physical impurities like mildew.

Hebrews 10
Discusses the ultimate purification through Christ, contrasting with the temporary cleansing rituals of the Old Testament.
The Cleansing of Sin as Illustrated in the Cleansing of the LeperR.M. Edgar Leviticus 14:1-57
Cleansing the Corrupt HouseW. Clarkson Leviticus 14:33-53
Leprosy in a HouseJ.A. Macdonald Leviticus 14:33-57
House LeprosyJ. A. Seiss, D. D.Leviticus 14:34-57
Leprosy of House and GarmentsH. Macmillan, D. D.Leviticus 14:34-57
The Plague in the HouseJ. Reid Howatt.Leviticus 14:34-57
The Way to Remove the PlagueJ. Cumming, D. D.Leviticus 14:34-57
People
Aaron, Ephah, Moses
Places
Canaan, Teman
Topics
Break, Breaks, Broken, Daubing, Disease, Drawn, However, Mark, Mildew, Paste, Plague, Plastered, Reappears, Replastered, Return, Rubbed, Scraped, Scraping, Stones, Torn, Walls
Dictionary of Bible Themes
Leviticus 14:1-57

     7340   clean and unclean

Leviticus 14:33-53

     5340   house

Leviticus 14:34-57

     4839   mildew

Leviticus 14:39-45

     4366   stones

Leviticus 14:43-47

     7426   ritual washing

Library
November 27. "And the Remnant of the Oil . . . Shall Pour Upon the Head" (Lev. xiv. 18).
"And the remnant of the oil ... shall pour upon the head" (Lev. xiv. 18). In the account of the healing of the Hebrew leper there is a beautiful picture of the touching of his ears, hands and feet, with the redeeming blood and the consecrating oil, as a sign that his powers of understanding, service, and conduct were set apart to God, and divinely endued for the Master's work and will. But after all this, we are significantly told that "the rest of the oil" was to be poured upon his head. The former
Rev. A. B. Simpson—Days of Heaven Upon Earth

The First Stage in the Leper's Cleansing
'And the Lord spake unto Moses, saying, 2. This shall be the law of the leper in the day of his cleansing: He shall be brought unto the priest: 3. And the priest shall go forth out of the camp; and the priest shall look, and, behold, if the plague of leprosy be healed in the leper; 4. Then shall the priest command to take for him that is to be cleansed two birds alive and clean, and cedar-wood, and scarlet, and hyssop: 5. And the priest shall command that one of the birds be killed in an earthen
Alexander Maclaren—Expositions of Holy Scripture

Appendix xv. The Location of Sychar, and the Date of Our Lord's visit to Samaria.
1. The Location of Sychar. Although modern writers are now mostly agreed on this subject, it may be well briefly to put before our readers the facts of the case. Till comparitively lately, the Sychar of St. John iv. was generally as representing the ancient Shechem. The first difficulty here was the name, since Shechem, or even Sichem, could scarcely be identified with Sychar, which is undoubtedly the correct reading. Accordingly, the latter term was represented as one of oppobrium, and derived from
Alfred Edersheim—The Life and Times of Jesus the Messiah

Jesus Sets Out from Judæa for Galilee.
Subdivision B. At Jacob's Well, and at Sychar. ^D John IV. 5-42. ^d 5 So he cometh to a city of Samaria, called Sychar, near to the parcel of ground that Jacob gave to his son Joseph. 6 and Jacob's well was there. [Commentators long made the mistake of supposing that Shechem, now called Nablous, was the town here called Sychar. Sheckem lies a mile and a half west of Jacob's well, while the real Sychar, now called 'Askar, lies scarcely half a mile north of the well. It was a small town, loosely called
J. W. McGarvey—The Four-Fold Gospel

Jesus Heals a Leper and Creates Much Excitement.
^A Matt.VIII. 2-4; ^B Mark I. 40-45; ^C Luke V. 12-16. ^c 12 And it came to pass, while he was in one of the cities [it was a city of Galilee, but as it was not named, it is idle to conjecture which city it was], behold, ^b there cometh { ^a came} ^b to him a leper [There is much discussion as to what is here meant by leprosy. Two diseases now go by that name; viz., psoriasis and elephantiasis. There are also three varieties of psoriasis, namely, white, black and red. There are also three varieties
J. W. McGarvey—The Four-Fold Gospel

John's First Testimony to Jesus.
(Bethany Beyond Jordan, February, a.d. 27.) ^D John I. 19-34. ^d 19 And this is the witness of John [John had been sent to testify, "and" this is the matter of his testimony], when the Jews [The term "Jews" is used seventy times by John to describe the ruling classes of Judæa] sent unto him [In thus sending an embassy they honored John more than they ever honored Christ. They looked upon John as a priest and Judæan, but upon Jesus as a carpenter and Galilæan. It is probable that
J. W. McGarvey—The Four-Fold Gospel

John the Baptist's Person and Preaching.
(in the Wilderness of Judæa, and on the Banks of the Jordan, Occupying Several Months, Probably a.d. 25 or 26.) ^A Matt. III. 1-12; ^B Mark I. 1-8; ^C Luke III. 1-18. ^b 1 The beginning of the gospel [John begins his Gospel from eternity, where the Word is found coexistent with God. Matthew begins with Jesus, the humanly generated son of Abraham and David, born in the days of Herod the king. Luke begins with the birth of John the Baptist, the Messiah's herald; and Mark begins with the ministry
J. W. McGarvey—The Four-Fold Gospel

Leviticus
The emphasis which modern criticism has very properly laid on the prophetic books and the prophetic element generally in the Old Testament, has had the effect of somewhat diverting popular attention from the priestly contributions to the literature and religion of Israel. From this neglect Leviticus has suffered most. Yet for many reasons it is worthy of close attention; it is the deliberate expression of the priestly mind of Israel at its best, and it thus forms a welcome foil to the unattractive
John Edgar McFadyen—Introduction to the Old Testament

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